Commentary on the Gospel of Luke

Commentary on the Gospel of Luke

continued

Sermon 95

12:54-59. And He said also to the multitudes, When you have seen a cloud rising out of the west, straightway you say, that rain comes; and so it is. And when [you see] the south wind blowing, you say, There will be heat: and so it is. You hypocrites! you know how to prove the face of the sky, and of the earth: how then know you not how to prove this time? and why even of yourselves judge you not what is just? For whilst you are going with him who has a suit against you in the way to the magistrate, give diligence that you may be delivered, from him; lest he drag you to the judge, and the judge deliver you to the exactor, and the exactor cast you into prison. I tell you, you shall not come out thence, until you have made compensation unto the last mite.

THOSE physicians who are exact in their art, and have become proficients by great practice, deliver the sick from their maladies, by making use of many kinds of drugs, by the aid of which they appease the anguish of men's sufferings, gathering from all quarters whatever may benefit them. And this we also find Christ, the Saviour of all, here doing: for He is the Physician of spirits, and delivers us from the maladies of the soul For He even said by one of the holy prophets; "Return, you returning sons; and I will heal your breaches." And as knowing this, the prophet Jeremiah offered up his supplications unto Him in these words: "Heal me, O Lord, and I shall be healed: save me, O Lord, and I shall be saved: for You are my glory," Observe, therefore, how he prepares for us the medicine of admonition, not using as He so often did direct discourse, but mingling, so to speak, and entwining with it images drawn from examples, to make it the more abundantly profitable. For He cried unto the multitudes, saying; "When you see a cloud rising out of the west, straightway you say that rain comes; and it is so. And when [you see] the south wind blowing, you say there will be heat: and so it is. For men fix their attention on things of this kind, and from long observation and practice tell beforehand when rain will fall, or gusts happen of violent winds: and one especially sees sailors very skilful in this matter. Well therefore, He says, well would it become those who can calculate things of this sort, and foretell, it may be, storms that are about to happen, to fix the penetrating glance of the mind also upon matters of importance. And what are these? The law showed beforehand the mystery of Christ; and that certainly He would shine forth in the last ages of the world upon the inhabitants of the earth, and submit to be a sacrifice for the salvation of all. For it even commanded a lamb to be sacrificed as a type of Him towards evening, and at lamp-lighting; that we might understand, that when, like the day, this world was declining to its close, the great and precious and truly-saving passion would be fulfilled:

and the door of salvation be thrown widely open unto those who believe in Him, and abundant happiness be their lot. For also in the Song of Songs we find Christ calling to the bride there described, and who represents the person of the Church, in these words: "Arise, come, My neighbour, My beautiful dove: for lo! the winter is past, and the rain is gone: it has passed away. The flowers appear on the ground: the time of the pruning is come. As I said, therefore, a certain springlike calm was about to arise for those who believe in Him. But against those, who, in the greatness of their wickedness, have scorned His goodness, and rejected the Saviour, there is decreed wrath and misery; and, as it were, a winter of torment and punishment, from the blast of which hard will it be to escape. For, as the Psalmist says; "Fire, and brimstone, and the whirlwind, is the portion of their cup." And why so? Because they have rejected, as I said, the grace that is by faith; and therefore the guilt of their sins cannot be wiped away, and they must bear, as they deserve, the punishment due to those who love sin. For so, when speaking of the Jews, He said; "Verily I say unto you, that if you believe not that I am He, you shall die in your sins." And that the blessed prophets also in manifold ways preached the mystery of Christ, no one can doubt. For one of them thus speaks as in the person of God the Father: "Behold I lay in Sion a stone of stumbling, and a rock of offence: and whosoever believes in Him shall not be ashamed." For those who are in their sins are full of shame. For so it is somewhere said of the Israelites, who violated the law of Moses: "Like the shame of a thief when he is caught, so shall the children of Israel be ashamed." But those who are in Christ by faith, escaping from the pollutions of sin, are not only not full of shame, but have that boldness which becomes those who are free.

It was their duty, therefore, yes! their duty, He says, as being possessed of understanding, and able to discern the face of the sky and of the earth, to examine also things future, and not to let those tempests escape their observation, which come after this world. For there will be the south wind and rain: that is to say, fiery torment. For the south wind is hot: and the infliction of that punishment is vehement and inevitable, like the rain falling upon those overtaken by it. They must not, therefore, let the time of salvation pass by unnoticed: that time in which our Saviour came, and at which perfect knowledge of the truth reached mankind, and the grace shone forth which purifies the wicked. And that, not by means of the law: for "it made nothing perfect," having only types and shadows; but by faith rather in Christ, not rejecting the law, but fulfilling it by a spiritual service. For the very wise Paul wrote; "Do we then make void the law through faith? It may not be: but we establish the law." For we who are justified by Christ establish that law of faith, which in manifold ways was proclaimed beforehand by Moses and the prophets.

That it is our duty, therefore, to be watchful, in seeking quickly to attain to deliverance from our sins, and the means of escaping from blame, before we arrive at the termination of our natural lives, He has shown, by saying; "And why even of yourselves judge you not what is just? For while you are going with him who has a suit against you, in the way to the magistrate, give diligence that you may be delivered from him; lest he drag you to the judge, and the judge deliver you to the exactor, and the exactor cast you into prison. I tell you, you shall not come out thence, until you have made compensation unto the last mite." Now perhaps it may be imagined that the sense of this passage is difficult to comprehend: but it will become very easy if we examine the metaphor by what takes place among ourselves. For let there be supposed, He says, some one who has brought a charge against you before one of those in authority, and has pointed you out to those whose office it is to carry the accused into court, and is causing you to be taken thither. "While therefore, He says, you are still with him on the way," that is, before you have come to the judge, "give diligence," that is, weary not, in using all your earnestness that you may be delivered from him. For otherwise he will give you up to the judge; and then, when you have been proved to be indebted to him, you will be delivered to the exactors, to those, that is, whose office it is to exact the money; and they will cast you into prison, and make you pay the last mite.

Now all of us, without exception, upon earth are guilty of offences: he who has a suit against us and accuses us is the wicked Satan: for he is "the enemy and the exactor." While therefore we are in the way: that is, ere yet we have arrived at the termination of our life here, let us deliver ourselves from him: let us do away with the offences of which we have been guilty: let us close his mouth: let us seize upon the grace that is by Christ, which frees us from all debt and penalty, and delivers us from fear and torment: lest if our impurity be not cleansed away, we be carried before the judge, and given over to the exactors, that is, the tormentors, from whose cruelty no man can escape: yea, rather, who will exact vengeance for every fault, whether it be great or small.

Far removed from this danger are those who search for the time of Christ's corning, and are not ignorant of His mystery, but well know that the Word, though He be God, has shone forth upon the inhabitants of earth in likeness as one of us, that freeing them from all blame, He may bless with exceeding happiness those who believe in Him, and acknowledge Him as God and the Son of God: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Sermon 96

13:6-9. And He spoke this parable. A certain man had a fig-tree planted in his vineyard, and he came and sought fruit thereon, but found none. Then said he unto the dresser of his vineyard, Lo, three years indeed I come seeking fruit on this fig-tree, and find none. Out it down therefore: why does it make the ground also barren? But he answered and said unto him, Lord, let it alone this year also: until I dig around it, and dung it: and if it bear fruit in the coming [year, well], and if not, you shall cut it down. THE Psalmist shows the surpassing gentleness of Christ, the Saviour of us all, in these words; "Lord, what is man, that You art mindful of him, or the son of man, that You visit him?" For man upon earth, as far as his bodily nature is concerned, is dust and ashes: but he has been honoured by God, by having been made in His image and likeness: not in his bodily shape, that is, but rather because he is capable of being just and good, and fitted for all virtue. The Creator therefore takes care of him, as being His creature, and for the purpose of adorning the earth. For as the prophet Isaiah says; "He made it not in vain, but that it should be inhabited:"----inhabited of course by a rational animal, who can discern with the eyes of the mind the Creator and Artificer of the Universe, and glorify Him like the spirits that are above. Put because by the deceiving arts of the serpent he had turned aside unto wickedness, and was held fast by the chains of sin, and removed far from God, Christ, to enable him once again to mount upwards, has sought him out, and fashioned him anew to what he was at first, and granted him repentance as the pathway to lead him unto salvation.

He proposes therefore a wise parable: but we ought perhaps first to explain what was the occasion which led to it, or what at all the necessity why He brought it forward. There were therefore certain who told Christ, the Saviour of us all, that Pilate had put to death cruelly and without pity certain Galilaeans, and mingled their blood with their sacrifices. And others that the tower near Shiloh had fallen, and eighteen persons perished beneath the ruins. And afterwards referring to these things, Christ had said to His hearers; "Verily, I say unto you, that except you repent, you also shall in like manner perish." This was the head and root of the present parable, and that at which it was, as it were, aimed. Now the outer sense of this passage needs not a single word for its explanation: but when we search into its inward and secret and unseen purport, it is, we affirm, as follows. The Israelites, after our Saviour's crucifixion, were doomed to fall into the miseries they deserved, Jerusalem being captured, and its inhabitants slaughtered by the sword of the enemy. Nor were they to perish thus only, but their houses were to be burnt with fire, and even the temple of God demolished. It is probable therefore that He likens the synagogue of the Jews to a fig tree; for the sacred Scripture also compares them to various plants: to the vine, for instance, and the olive, and even to a forest. For the prophet Jeremiah at one time says of Jerusalem, or rather of its inhabitants; "Israel is a vine with many branches. And again at another addressing it, he says; "The Lord has called your name a beautiful olive tree, well shaded in appearance: at its pruning time a fire was kindled in it: great was the tribulation that was upon it; its branches were destroyed. And another of the holy prophets, comparing it to Mount Lebanon, thus speaks; "Open your doors, O Lebanon, and the fire shall devour your cedars. For the forest that was in Jerusalem, even the people there, many as they were and innumerable, was destroyed as by fire.

He takes therefore, as I said, the fig tree spoken of in the parable as a figure of the Jewish synagogue, that is, of the Israelites: and "three years," He says, "He sought fruit upon it, and found none. By which, I think, are signified to us those three periods during which the Jewish synagogue bore no fruit. The first of these, one may say, was that in which Moses and Aaron and his sons lived: who served God, holding the office of the priesthood according to the law. The second was the period of Jeshua, the son of Nun, and the judges who succeeded him. And the third, that in which the blessed prophets flourished down to the time of John the Baptist During these periods Israel brought forth no fruit. But I can imagine persons making to this the following objection; 'But lo! it did fulfil the service ordained by the law, and offered the sacrifices which consisted in the blood of victims and burning incense.' But to this we reply: that in the writings of Moses there was only a type of the truth, and a gross and material service: there was not as yet a service simple, pure, and spiritual, such as we affirm God chiefly loves, having so learnt of Christ, Who said; "God is a Spirit: and they that worship Him must worship Him in spirit and truth." As far therefore as regarded the good-will of the Father, and evidently that also of the Son, the service which consisted in shadows and types was unacceptable, being utterly without fruit in whatsoever appertains to a sweet spiritual savour. And therefore it was rejected: for so the Saviour teaches us, when saying to God the Father in heaven; "Sacrifice and offering You would not: and whole burnt offerings, and sin offerings You did not require." And again by the voice of Isaiah He says Himself to those who were seeking to fulfil it: "For who has required this at your hands? Tread My court no more: if you bring fine meal, it is in vain: incense is an abomination unto Me." How therefore can that which God hates and abominates be supposed to be the rational and spiritual fruit of the soul, and acceptable unto Him?

He says therefore, "Lo, three years do I come seeking fruit on this fig tree, and find none. Cut it down therefore: why does it make the ground also useless." As though He would say, Let the place of this barren fig tree be laid bare: for then there will come up or may be planted there some other tree. And this too was done:. for the multitude of the Gentiles was summoned into its room, and took possession of the inheritance of the Israelites. It became the people of God; the plant of Paradise; a germ good and honourable; that knows how to bring forth fruit, not in shadows and types, but rather by a pure and perfectly stainless service, even that which is in spirit and in truth, as being offered to God, Who is an immaterial Being. The owner then of the ground said, that the fig-tree, which during so long a time had been barren and without fruit, must be cut down. But the vinedresser, it says, besought him, saying; "Lord, let it alone this year also: until I dig around it and dung it: and if it bear fruit in the coming [year, well;] and if not, you shall cut it down."

Now it is necessary to inquire, who is to be understood by the vinedresser. If then any one choose to affirm that it is the angel who was appointed by God as the guardian of the synagogue of the Jews, he would not miss a suitable interpretation. For we remember that the prophet Zechariah wrote, that one of the holy angels stood offering supplications for Jerusalem, and saying, "O Lord Almighty, how long will You not have mercy upon Jerusalem, and on the cities of Judah; which You have abandoned, lo! for seventy years?" And it is written also in Exodus, that when the ruler of the land of the Egyptians with his warriors was pursuing after the Israelites, and was already upon the point of engaging with them in battle, the angel of God stood between the camp of the Israelites and of the Egyptians, and the one came not near the other all the night. There is therefore nothing unbefitting in supposing here also, that the holy angel who was the guardian of the synagogue offered supplications in its behalf, and prayed for a respite, if perchance yielding to better influence it might yet bring forth fruit.

But if any one should say that the vinedresser is the Son, this view also, has a reason on its side not unbefitting right arguments. For "He is our Advocate with the Father," "and our propitiation," and the husbandman of our souls, Who prunes away constantly whatever is to our hurt, and fills us with rational and holy seeds, that so we may bring forth for Him fruits: and so He spoke of Himself. " A sower went out to sow his seed." And it in no respect militates against the glory of the Son, that He assumes the character of the vinedresser: for the leather is Himself also found to have taken it, without being exposed to any blame for so doing. For the Son said to the holy apostles, " I am the Vine: you are the branches: My Father is the Husbandman." For the verbal expression must from time to time be made to accord with the suppositions which are laid down.

Let Him therefore be supposed to be the Advocate in our behalf: and He says, "Let it alone this year also, until I dig around it and dung it." And what then is this year? But plainly this fourth year, this time subsequent to those former periods, is that in which the Only-begotten Word of God became man, to stir up like some husbandman by spiritual exhortations the Israelites who had withered away in sin, digging round them, and warning them, to make them "fervent in spirit." For He repeatedly denounced against them destruction and ruin, wars and slaughters, burnings and captivities, and immitigable wrath: while, on the other hand, He promised, if they would believe on Him, and now at length become fruitful trees, that he would give them life and glory, the grace of adoption, the communion of the Holy Spirit, and the kingdom of heaven. But Israel was incapable of being taught even thus. It was still a barren fig tree, and continued so to be. It was cut down, therefore, that it might not make the ground useless: and in its stead there sprung up, as a fertile plant, the gentile church, beautiful, and fruit-bearing, deeply-rooted, and incapable of being shaken. For they have been counted as children unto Abraham, and have been ingrafted into the good olive-tree: for a root has been preserved, and Israel has not utterly perished.

But that it was doomed to be cut down, on account of its utter barrenness, the blessed John the Baptist also declared in these words; "Behold the axe is laid at the root of the trees: every tree therefore that brings not forth good fruit is hewn down, and cast into the fire." And one of the holy prophets also * * * * * [The rest of this (96th) Exposition, the whole of the 97th, and the commencement of the 98th, having perished, their place is supplied from Mai's Nov. Bib. Pat. vol. ii. pp. 315-321; and Cramer, ii. 107, where some of the following extract is given anonymously: and from the Aurea Catena, p. 201. ed. Venet. 1775. -- translator] Behold there was a woman, who had a spirit of infirmity eighteen years. Now there was in the synagogue a woman who for eighteen years was bowed down by infirmity. And her case may prove of no little benefit to those who have understanding: for we must gather what is to our advantage from every quarter:----since by what happened to her we may see that Satan often receives authority over certain persons, such, namely, as fall into sin, and have grown lax in their efforts after piety. Whomsoever therefore he gets into his power, he involves, it may be, in bodily diseases, since he delights in punishment and is merciless. And the opportunity for this the all-seeing God most wisely grants him, that being sore vexed by the burden of their misery, men may sot themselves upon changing to a better course. For which reason St. Paul also delivered over to Satan a certain person at Corinth accused of fornication, "for the destruction of the flesh, that the spirit might be saved. The woman therefore who was bowed down is said to have suffered this from the cruelty of the devil, according to our Master's words, "Whom Satan has bound for eighteen years: God, as I said, so permitting it, either for her own sins, or rather by the operation of a universal and general law. For the accursed Satan is the cause of disease to the bodies of men, inasmuch as Adam's transgression was, we affirm, his doing, and by means of it our human frames have become liable to infirmity and decay. But when this was the state of men.

God, Who by His very nature is good, did not abandon us when suffering under the punishment of a protracted and incurable malady, but freed us from our bonds, revealing as the glorious remedy for the sufferings of mankind His own presence and manifestation in the world. For He came to fashion our state again to what it was originally: for "God, as it is written, made not death: neither has He pleasure in the destruction of the living. For He created all things that they might have their being; and healthful were the generations of the world; and there is in them no poison of destruction," " but by the envy of the devil death entered into the world." The Incarnation of the Word, and His assumption of human nature took place for the overthrow of death and destruction, and of that envy nourished against us by the wicked serpent, who was the first cause of evil. And this is plainly proved to us by facts themselves. And so He set free the daughter of Abraham from her protracted sickness, calling out and saying, "Woman, you are loosed from your infirmity." A speech most worthy of God, and full of supernatural power: for with the kingly inclination of His will He drives away the disease. And He also lays His hands upon her: and immediately, it says, she was made straight. And hence too it is possible to sec that His holy flesh bore in it the power and activity of God. For it was His own flesh, and not that of some other Son beside Him, distinct and separate from Him, as some most impiously imagine.

And the ruler of the synagogue answered, being indignant, that Jesus had healed on the sabbath day, &c. And yet how ought he not rather to have wondered at Christ's having freed from her bonds this daughter of Abraham? You have seen her unexpectedly delivered from her misfortune: you were an eyewitness that the Physician prayed not, nor received as a boon from another the healing of the sick woman; but that He wrought it as a deed of power. As being the ruler of a synagogue, you know, I suppose, the writings of Moses. You saw him praying upon every occasion, and working nothing whatsoever by his own power. For when Mariam was struck with leprosy, for having merely spoken something against him in the way of reproach, and that true, "for he had taken, she says, unto himself an Ethiopian wife," Moses could not overcome the disease, but, on the contrary, fell down before God, saying, "O God, I beseech You, heal her." And not even so, though he besought it, was the penalty of her sin remitted her. And each one of the holy prophets, if anywhere at all they wrought any miracle, is seen to have done it by the power of God. But here observe, 1 pray, that Christ, the Saviour of all, offers no prayer, but refers the accomplishment of the matter to His own power, healing her by a word and the touch of the hand. For being Lord and God, He manifested His own flesh as of equal efficacy with Himself for the deliverance of men from their diseases. And hence it was intended that men should understand the purport of the mystery concerning Him. Had therefore the ruler of the synagogue been a man of understanding, he would have perceived Who and how great the Saviour was from so wonderful a miracle, nor would he have talked in the same ignorant manner as the multitudes, nor have accused those occupied with healing of a breach of the law respecting the traditional abstinence from labour on the sabbath day.

'But plainly to heal is to labour.' Is the law then broken when God shows mercy even on the sabbath day? Whom did He command to desist from labour? Himself? or was it not rather you? If Himself, let His providence over us cease on the sabbath: let the sun rest from his daily course; let the rains not fall; let the springs of waters, and the streams of ever-flowing rivers, and the winds be still: but if He commanded you to rest, blame not God because with power He has shown mercy on any even on the sabbath. And why did He command men at all to rest upon the sabbath? It was, you art told, that your manservant, and your ox, and your horse, and all your cattle might rest. When therefore He gives men rest by freeing them from their diseases, and you forbidd it, plainly you break the law of the sabbath, in not permitting those to rest who are suffering under sickness and disease, and whom Satan had bound.

But the ruler of the unthankful synagogue, when he saw the woman whose limbs were crippled, and her body bent and crooked even to the ground, receiving mercy from Christ, and made perfectly upright by the touch alone of His hand, and walking with that erect gait which becomes man, and magnifying God for her deliverance, is vexed thereat, and burning with rage against the glory of the Lord, is entangled in envy, and calumniates the miracle; nevertheless he passes by our Lord, Who would have exposed his hypocrisy, and rebukes the multitudes, that his indignation might seem to be aroused for the sake of the sabbath day. But his object really was to prevail upon those who were dispersed throughout the week, and occupied with their labours, not to be spectators and admirers of the miracles of the Lord upon the sabbath, lest ever they also should believe. But tell me, O you slave of envy, what kind of work did the law forbid in commanding you to abstain on the sabbath day from all manual labour? Does it forbid the labour of the mouth and speaking? Abstain then from eating and drinking, and conversing, and singing psalms on the sabbath. But if you abstain from these things, and do not even read the law, what good is the sabbath to you? If however you confine the prohibition to manual labour, how is the healing of a woman by a word a manual labour? But if you call it an act because the woman was actually healed, you also perform an act in blaming her healing.

'But says he, He said, you are loosed from your infirmity: and she is loosed.' Well! do not you also unloose your girdle on the sabbath? Do not you put off your shoes, and make your bed, and cleanse your hands when dirtied with eating? Why then are you so angry at the single word "you art loosed?" And at what work did the woman labour after the word was spoken? Did she set about the craft of the brazier, or the carpenter, or the mason? Did she that very day begin weaving or working at the loom? 'No. She was made straight, he says. It was the healing absolutely that is a labour.' But no! you are not really angry on account of the sabbath: but because you see Christ honoured, and worshipped as God, you are frantic and choked with rage, and pine with envy. You have one thing concealed in your heart, and profess and make pretext of another; for which reason you art most excellently convicted by the Lord, Who knows your vain reasonings, and receive the title which befits you, in being called hypocrite and dissembler and insincere.

You hypocrite! does not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? You wonder, He says, at Me, Who have loosed a daughter of Abraham; and yet you give rest to your ox and your ass, loosing them from their labours, and leading them away to watering: but when a human being suffering from sickness is marvellously healed, and God has shown mercy, you blame both as transgressors: the One for having healed, and the other for being delivered from her malady. Behold, I pray, the ruler of the synagogue, how a human being is of less account in his sight than a beast, since at least he counts his ox and his ass worthy of care on the sabbath, but in his envy would not have Christ deliver from her infirmity the woman who was bowed together, nor wishes her to recover her natural form.

But the envious ruler of the synagogue would have preferred the woman who was made straight to be bowed down after the manner of four-footed beasts, rather than that she should recover the form fitting for man; having no other view than that Christ might not he magnified, nor he proclaimed as God by His deeds. But he is convicted of being a hypocrite, if at least he leads his dumb cattle upon the sabbath to watering, but is indignant that this woman, who was a daughter of Abraham by descent, and still more by her faith, should be freed from the chain of her infirmity. For he considers her deliverance from sickness as a transgression of the sabbath. All His adversaries were ashamed. Shame fell then on those who had uttered these corrupt opinions: who had stumbled against the chief corner stone, and been broken; who had resisted the Physician, who had clashed against the wise Potter, when busied in straightening His crooked vessels: and there was no reply which they could make. They had unanswerably convicted themselves, and were put to silence, and in doubt what they should say. So had the Lord closed their audacious mouth. But the multitudes, who reaped the benefit of the miracles, were glad. For the glory and splendour of His works solved all inquiry and doubt in those who sought Him without malice.

It is like a grain of mustard seed. The comparison is an excellent one, and most fit to set before them what took place and happened at the divine and sacred preaching of the Gospel, to which He here gives the name of the kingdom of heaven; because it is through it that we gain the right of sharing Christ's kingdom. At first then it was addressed to few persons, and within a narrow range, but afterwards it widened its influence, and spread abroad unto all nations. For at first it was spoken in Judaea only, where also the blessed disciples were very few in number: but when Israel disobeyed, the commandment was given to the holy apostles, "having gone to make disciples of all the nations, &c." As therefore a grain of mustard seed is far inferior in size to the seeds of other plants, but shoots up to a great height, far beyond what is usual among herbs, so as for it even to become the lodging of many sparrows, so also the kingdom of heaven, even the new and sacred preaching of salvation, by which we are guided into every good work, and learn Him Who both by nature and verily is God, being at first addressed to but few persons, and as it were small and limited, shot up afterwards into rapid growth, and became the refuge of those who fled to it for shelter, and who may be compared to sparrows, because human things are but of small measure in comparison with God.

The law of Moses was given to the Israelites: but inasmuch as the inhabitants of earth could not be saved by the shadow which alone it contained and its material service, as a necessary consequence the saving preaching of the Gospel sprang up, and is spread abroad unto all under heaven. And this the letter of the Mosaic law has signified to us in an enigma: for it runs thus, "And the Lord spoke unto Moses, saying, You shall make unto thyself two trumpets of beaten metal, of silver shall you make them, and they shall be unto you to call the synagogue together, and to move the camp." And soon afterwards, "And the priests, the sons of Aaron, shall sound the trumpets, and it shall be a perpetual law for your generations." By this then you are intended to understand both the preparatory training of the law, and the perfectness attained to in Christ by the gospel mode of life, and the teaching which surpasses shadows and types. The law then is a trumpet, and equally so is the saving preaching of the Gospel; for by this name does the prophet Isaiah also make mention of it, saying, "And it shall come to pass on that day that they shall sound with the great trumpet," For in very deed a great trumpet sounded forth by the voice of the holy apostles, not setting at nought the first [trumpet], but [Sermon 98 restarts here]containing it also within it; for they ever prove what they say concerning Christ by the law and the prophets, making use of the testimonies of older times.

There were then two trumpets made of beaten silver, in which the silver signifies splendour; for every word of God is glorious, having in it none of the darkness of the world: and the hammering out of the metal showed that the sacred and divine trumpet, that is, both the old and new preaching, would advance and grow onward: for that which is hammered out advances as it were continually onward, and extends in breadth and length. "For at Christ's rising for the inhabitants of earth, both the ancient law was to advance unto its spiritual interpretation; for so we preach it who have attained unto spiritual illumination in Christ: and the message of the Gospel was to spread until it embraced the whole world. And to the priests the law gave the use of the trumpets to command the people: but Christ gave the ministers of the new proclamations, by whom are meant the holy apostles, the command to preach Him and His precepts. For they proclaim His mystery, using as it were two trumpets, both preaching Him, as having been "from the beginning eyewitnesses and ministers of the Word," and adding, in confirmation of their words, the true testimonies of the law and the prophets.

And it is no difficult thing to see, that the message of the Gospel preaching, being small at first, was soon to leap forth as it were unto great increase, inasmuch as God had foretold of it by the voice of Isaiah, "that the whole earth has been filled with the knowledge of the Lord, as the deep waters that cover the seas." For the preaching of salvation is everywhere poured forth like a sea, and its onward course is irresistible. And this too the God of all clearly told us by the voice of the prophet, "And judgment shall roll as the waters, and righteousness as an impassable flood." For He gives the names of judgment and righteousness to the gospel message, and grants us the assurance that it shall roll over the world like waters and as a flood, whoso rushing streams, as it violently pours along, no man can stay.

And the same method of explanation will hold good of the kingdom of God being also compared unto leaven. For the leaven is small in quantity, yet forthwith it seizes upon the whole mass, and quickly communicates to it its own properties. And the word of God operates in us in a similar manner: for when admitted within us, it makes us holy and without blame, and pervading our mind and heart, it renders us spiritual, that as Paul says, "Our whole body and spirit and soul may be "kept blameless in the day of our Lord Jesus Christ." And that the divine word is poured out even into the depth of our understanding, the God of all clearly shows, where He says by one of the holy prophets, "Behold the days come, says the Lord, and I will accomplish upon the house of Israel and upon the house of Judah a new covenant, not according to the covenant which I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt, because they have not continued in My covenant, and I have also rejected them, says the Lord. But this is the covenant which I will make with them, after those days, says the Lord, I will put My laws in their mind, and will write them on their hearts."

We receive therefore the rational and divine leaven in our mind and understanding, that by this precious and holy and pure leaven we may be found spiritually unleavened, as having in us none of the wickedness of the world, but being rather pure and holy and partakers of Christ; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Sermon 99

13:22-30. And He went about among the cities and villages teaching; and journeyed towards Jerusalem. And one said unto Him, Lord, are they few that be saved? And He said unto them; Strive to enter in at the strait door: for many, I say unto you, will seek to enter in, and shall not be able, directly that the master of the house arises, and shuts the door: and you begin to stand outside, and to knock at the door, saying, Lord, open to us; and He shall answer and say unto you, I know you not whence you are. Then you will begin to say, We have eaten and drunk in Your presence, and You have taught in our streets: and He will say, I tell you, I know you not, whence you are; depart from me, all you workers of iniquity. There shall be weeping and gnashing of teeth, when you shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves cast out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down to meat in the kingdom of God. And lo! there are last that shall be first, and first that shall be last.

A SHIP is guided to the right port by means of the helm; but the word of God pilots the soul of man, and leads him without risk of error to every thing that is necessary for salvation. For so spoke one of the holy prophets; "Take with you words:" even those which are inspired by the Holy Spirit: for no man of sense will say, that it means the words of the wise of this world. For their words lead men unto the pit of destruction, by bringing polytheism into the world, and by inciting unto carnal pleasure, and to the desire of the world's vain distractions: but the words of God point out the pathway to a better life, and beget in us an earnestness which makes us cheerfully advance unto the duty of performing all those things, by means of which we are made partakers of eternal life.

Let us listen therefore to the Saviour's words, which He addressed unto those who wanted to learn, whether they be few who are saved: and to whom the Saviour answered, "Strive to enter in by the strait door." Now this reply may seem perhaps, to wander from the scope of the question. For the man wanted to learn, whether they be few who are saved: but He described unto him the way whereby he might be saved himself, saying, "Strive to enter in by the strait door." What reply then do we make to this objection? We answer as follows; that it was the custom of our common Saviour Christ to meet His questioners, not of course according to what might seem good to them, but as having regard to what was useful and necessary for His hearers. And this He especially did when any one wanted to learn what was superfluous and un-edifying. For what good was there in wishing to learn, whether there be many or few that be saved? What benefit resulted from it to the hearers? On the contrary it was a necessary and valuable thing to know in what way a man may attain to salvation. He is purposely silent therefore with respect to the useless question which had been asked Him, but proceeds to speak of what was essential, namely, of the knowledge necessary for the performance of those duties by which men can enter in at the strait and narrow door. For this He has also taught us in another place, saying; "Enter in at the strait door: for wide is the door, and broad is the way that leads to destruction, and many are they that go in thereby. For strait is the door, and narrow is the way that leads unto life, and few are they that find it."

Now I consider it my duty to mention why the door is narrow, through which a man goes unto life. Whosoever then would enter must of necessity first before everything else possess an upright and uncorrupted faith: and, secondly, a spotless morality, in which is no possibility of blame, according to the measure of human righteousness. For so the prophet David also somewhere says, very excellently framing his supplications unto God, " Judge me, O Lord, according to my righteousness; and according to my innocency requite me." For the innocency and righteousness of the holy angels, being in proportion to their nature and glory, is entirely distinct from that which belongs to the inhabitants of earth: for theirs is of a lower kind, and inferior in every respect, just as they are inferior to them also in nature. Nevertheless those who wish to live holily cannot do so without labour: for constantly, so to speak, the pathway that leads unto virtue is rugged and steep, and for most men too difficult to walk upon. For labours spring up before us and we have need altogether of fortitude and patience, and nobleness of conduct: yes, moreover, and of a mind that cannot be prevailed upon dissolutely to take part in base pleasures, or to be led by irrational impulses into carnal lust. He who has attained unto this in mind and spiritual fortitude will enter easily by the strait door, and run along the narrow way. For it is written, that "by labours a man labours for himself, and violently gains the mastery over his destruction." You hear how the prophet plainly says, that he gains the mastery over his destruction by violence; for as the Lord himself again said, "The kingdom of heaven is gained by violence, and the violent seize it."

"For wide is the door, and broad the way that brings down many to destruction." And what are we to understand by its broadness? It means an unrestrained tendency to carnal lust; a base and pleasure loving life; luxurious feastings, and revellings and banquetings, and unresisted inclinations unto every thing which is condemned by the law, and displeasing to God: a stiff-necked mind that will not bow to the yoke of the law: a life accursed, and relaxed in all dissoluteness, thrusting from it the divine law, and utterly unmindful of the sacred commandments: wealth and the vices that spring from it, scorn and pride, and the vain imagining of transitory boastings. From all such things must those withdraw who would enter in by the strait door, and be with Christ, and keep festival with Him. And that such as are not thus minded cannot walk upon this way, He showed at once by a plain example. For those who were too late, and so to say, did not arrive at the feast, their lot was to be at once rejected. "For when," He says, "the master of the house enters in, and shuts the door, and they begin to say from without, Lord, open to us; he will say, I know you not whence you are." For in the character as it were of some householder, who has gathered many of his neighbours to his house and table, and has afterwards entered in with his guests and closed the door, He says that those who subsequently knock, shall have for answer, "I know you not whence you are:" and though, He says, you importune, saying, "we have eaten before You and drunk; and You have taught in our streets; you shall hear none the less, I know you not whence you are. Depart far from Me, all you workers of iniquity." For the light has no communion at all with the darkness: nor can any one he near unto the perfectly pure God who is held by the pollutions of sin, and whose stain is not yet washed away.

We must however next inquire who we are to understand by those who say unto Christ, 'We have eaten and drunk in Your presence, and You have taught in our streets? Such an assertion then would suit the Israelites, to whom also Christ said, "you shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves cast out." But how then were they eating and drinking before God? I answer, by performing the service enacted in the law: for when offering unto God sacrifices by the shedding of blood, they ate and made merry. And they heard also in their synagogues the writings of Moses, interpreting God's messages: for constantly he prefaced his words with, 'Thus says the Lord.'These then are they who say, "We have eaten and drunk in Your presence, and You have taught in our streets." But the worship by the shedding of blood is not sufficient for justification, nor verily does a man wash away his stains by having become a hearer of the divine laws, if he does nothing of what has been commanded.

And in another way, as long as they refused to accept the faith, which justifies the wicked, nor would follow the evangelic commands, by means of which it is possible to practice the excellent and elect life, how could they enter the kingdom of God? The type therefore profits not: for it justifies no man, and it is a thing impossible for the blood of bulls and of goats to take away sins. With the above-named, you may number certain others also as able to say to the Judge of all, "we have eaten and drunk in Your presence, and You have taught in our streets." And who again are these? Many have believed in Christ, and celebrate the holy festivals in His honour; and frequenting the churches they also hear the doctrines of the Gospel: but they lay up in their mind of the truths of Scripture absolutely nothing. And it is with difficulty that the practice of virtue is brought with them even to this extent, while of spiritual fruitfulness their heart is quite bare. These too shall weep bitterly, and gnash their teeth; for the Lord shall deny them also. For He has said, that "not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that does the will of My Father Who is in heaven."

But that the Jews were about to fall utterly from their rank of being in a spiritual sense His household, and that the multitude of the Gentiles should enter in their stead, He showed by saying, that "there shall come from the east and from the west, from the north and from the south, many who received the call, and shall rest with the saints; but they shall be driven away: and whereas they once had the first rank, they shall now take the second, by reason of others being preferred before them." Which also happened; for the Gentiles have been honoured far above the Jewish herd. For it was guilty both of disobedience and of the murder of the Lord: but they honoured the faith that is in Christ; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Sermon 100

13:31-35. That same hour there drew near certain Pharisees, saying unto Him, Depart, and go hence: for Herod desires to kill you. And He said unto them, Go you, and tell this fox, Behold I cast out devils, and I do cures today and tomorrow, and on the third I shall be perfected. Nevertheless I must walk today and tomorrow and the day afterward: for it cannot be that a prophet perish out of Jerusalem. Jerusalem, Jerusalem, that kills the prophets, and stones them that are sent unto her, how often would I have gathered your children, as a hen gathers her chickens under her wings, and you would not. Behold your house is abandoned for you: and I say unto you, that you shall not see Me, until you say, Blessed is He That comes in the name of the Lord. THE Pharisaic crew was always, so to speak, wicked and designing, and eager for fraud, gnashing their teeth at Christ, whenever He was regarded with admiration, and with their heart consumed by the fire of envy. And yet how was it not rather their duty as being the people's guides, and set over the ordinary multitude, to lead them on unto the confession of Christ's glory, as being the purpose both of the enactment of the law, and of the preaching of the holy prophets. But this in their great wickedness they did not do: yes! rather in every way they resisted Him, and provoked Him incessantly to anger; and therefore Christ said unto them, "Woe unto you, Scribes and Pharisees, hypocrites: for you have taken away the key of knowledge: you enter not in yourselves, and those that were entering you have hindered." For one can see that they had fallen into such a state of malice, and into a disposition so contrary to the love of God, that they were not willing for Him even to dwell in Jerusalem, lest He should benefit men, partly by filling them with wonder at His divine miracles, and partly by shedding upon them the light of the accurate vision of God by means of the teaching of truths superior to those of the law.

Such are the thoughts to which we are here led by the purport of the lessons now set before us. "For in that same hour, it says, certain Pharisees drew near, and said unto Him, Depart and go hence: for Herod desires to kill You." Come, then, and let us fix the scrutinizing eye of the mind on what is hero said by them. Let us accurately examine which of the two is the case, whether the speakers are to be reckoned among those who love Him, or among those who would oppose Him. But, as it appears, there is no difficulty whatsoever in perceiving that they were His thorough opponents. For Christ, for instance, raised the dead from the grave, employing therein a power such as belongs to God: for He cried, "Lazarus, come forth:" and to the widow's son, "Young man, I say unto you, arise." But they made the miracle food for their envy, and even said, when gathered together, "What do we, because this man does many miracles? If we thus leave Him alone, the Romans will come, and take away our people and our land." And then, even then, it was that Caiaphas, planning wicked murder against Him, said; "As for you, you know nothing at all, that it is expedient for you that one man die for the people, and not that the whole people perish."

And they resisted Him also in other ways; at one time treating Him with scorn, and mocking His miraculous power, and venturing even to accuse His godlike authority, saying, that whatever was done was wrought by the help of Beelzebub: and at another even endeavouring to give Him up to Caesar's satellites. For as though He prohibited the Israelites from paying tax unto Caesar, they drew near to Him in treachery and guile, saying, "Is it lawful to give tribute unto Caesar or not?" Can those then who laid for Him all kinds of snares; who, in their audacity and hardihood, did not even abstain from murder; who, being cunning for wickedness, attacked Him with remorseless violence, and readily practised all such arts as those do who hate utterly; how, I say, can such be reckoned among those who love Him? Why then did they draw near, saying, "Depart hence: for "Herod wishes to kill You: and what object had they in so doing? The Evangelist tells us this, by saying, "That same hour they drew near to Him. And what is the meaning of this carefulness of language? Why was there this exactitude? or what hour does he mean as that in which the Pharisees said these things to Jesus? He was occupied in teaching the Jewish multitudes, when some one asked Him whether there be many that are saved. He passed by the question, however, as unprofitable, and turned to that which was fitting for Him to tell, the way, namely, by which men must walk to become heirs of the kingdom of heaven. For He said, "Strive to enter in at the strait door: and told them that if they refuse so to do, they will see Abraham and Isaac and Jacob, and all the prophets in the kingdom of God, and themselves cast out. And He added thereunto, that "whereas they had been the first, they should be the last," upon the calling namely of the heathen. These remarks goaded the mind of the Pharisees unto anger: they saw the multitudes already repenting, and receiving with eagerness faith in Him; and that they needed now but a little more instruction to learn His glory and the great and adorable mystery of the incarnation.

As being likely therefore to lose their office of being chiefs of the people, and as already fallen and expelled from their authority over them, and deprived of their profits,----for they were fond of wealth, and covetous, and given to lucre,----they made pretence of loving Him, and even drew near, and said, "Depart and go hence: for Herod desires to kill You. But, O stonyhearted Pharisee, had you been wise; had you been well acquainted with the law of the most wise Moses; had you really fixed your mind upon the declarations of the holy profits; it could not have escaped you that there was no possibility of your being undetected in feigning a false show of affection, while your mind was full of gall. He was not a mere man, and one of those like unto us, and so liable to deception; but God in our likeness: God Who understands everything, and "knows secrets," as it is written, and "tries the hearts and reins; "to Whom all things are naked, and spread open," and from Whom nothing is hid. But you knew not this precious and mighty mystery: you thought that you could deceive even Him Who says; "Who is this that hides from Me his mind, and shuts up words in his heart, and thinks that from Me he hides them?"

What then does Christ answer to these things? He replied to them gently, and with His meaning veiled, as was His wont: "Go and tell, He says, this fox." Attend closely to the force of the expression: for the words used seem forsooth to be directed, and to have regard, as it were, to the person of Herod: but they really rather refer to the craftiness of the Pharisees. For while He would naturally have said, "Tell that fox," He does not do so, but using very skilfully a middle sort of expression, He, so to speak, pointed to the Pharisee, who was close beside Him, and said, "this fox." And He compares the man to a fox: for it is constantly a very crafty animal, and, if I may so speak, malicious, such as were the Pharisees. But what did He bid them say? "Behold, I cast out devils, and do cures today and tomorrow, and the third I shall be perfected." You see that He declares His intention of performing what He knew would grieve the troop of Pharisees: for they drive Him from Jerusalem, lest by the display of miracles He should win many unto faith in Him. But inasmuch as their purpose herein did not escape Him as being God, He declares His intention of performing what they hated, and says, that "He shall also rebuke unclean spirits, and deliver the sick from their sufferings, and be perfected;" which means, that of His own will He would endure the passion upon the cross, for the salvation of the world. He knew, therefore, as it appears, both how and when He would endure death in the flesh.

The Pharisees, however, imagined that the power of Herod would terrify Him, and humble Him unto mean fears, although He is Lord of powers, and begets in us spiritual bravery by His words, "Fear not them who kill the body, but cannot kill the soul," And that He too makes no account of the violence of men He showed, saying, "But I must walk today and tomorrow and the day after." And in saying, "I must," He does not imply that an inevitable necessity, so to speak, was laid upon Him, but rather that by the power of His own will, freely and without danger He would go wherever He chose, and traverse Judaea without any one opposing Him or plotting Him ill, until of His own accord He received His consummation upon the precious cross. Let not therefore those murderers of the Lord pride themselves, or superciliously vaunt themselves against Him. You did not win a victory over One Who fled from suffering. You didst not seize One unwilling. You didst not prevail over One Who refused to be caught in the meshes of your craftiness. Of His own will He consented to suffer, as being well assured that by the death of His flesh He would abolish death, and return again to life. For He arose from the dead, having raised up with Him the whole nature of man, and having fashioned it anew unto the life incorruptible.

But He shows that Jerusalem is guilty of the blood of many saints, declaring, "that it is not possible for a prophet to perish out of her." And what follows from this? That they were about to fall from being members of God's spiritual family; that they were about to be rejected from the hope of the saints, and entirely deprived of the inheritance of those blessings which are in store for them who have been saved by faith. For that they were forgetful of God's gifts, and intractable, and slothful unto everything that might have profited them, He showed, saying; "Jerusalem, Jerusalem, that kills the prophets, and stones them that are sent unto her, how often would I have gathered your sons, as a hen gathers her chickens under her wings, and you would not: behold your house is abandoned unto you." For He taught them by the most wise Moses, and ordained for them the law to direct them in their conduct, and be their ruler and guide in the life worthy of admiration, and which though it was but as yet in shadows, nevertheless possessed the type of the true worship: He admonished them by the holy prophets: He would have had them under His wings, under the protection, that is, of His power: but they lost blessings thus valuable by being evil-disposed and ungrateful, and despisers.

"But," says He, "you shall not see Me henceforth until you say, Blessed is he that comes in the Name of the Lord." And what again is this? The Lord withdrew from Jerusalem, and left as unworthy of His presence those who said, "Depart and go hence." And afterwards having traversed Judaea, and saved many, and performed miracles which no words can adequately describe, He returned again to Jerusalem. And then it was, even then, that He sat upon a foal and an ass, while vast multitudes and young children, holding up branches of palm-trees, went before Him, praising Him, and saying, "Hosanna to the Son of David. Blessed is He That comes in the Name of the Lord." Having left them therefore as being unworthy, He says that He will then barely be seen by them when the time of His passion has arrived. For then again He went up to Jerusalem, and entered amid praises, and at that very time endured His saving passion in our behalf, that by suffering He might save, and renew unto incorruption the inhabitants of the earth. For God the Father has saved us by Christ: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Sermon 101

14:1-6. And it came to pass, when He had gone into the house of one of the chief Pharisees on the sabbath day to eat bread, that they watched Him. And behold there was a certain man before Him who had the dropsy. And Jesus answered and spoke unto the lawyers and Pharisees, saying; Is it lawful to heal on the sabbath day or no? And they were silent. And He took him, and healed him, and sent him away. And He answered them, saying; Which of you shall have a son or an ox fall into a pit, and will not immediately draw him out on the sabbath day? And they could not return Him an answer to these things. AGAIN the Lord works miracles, and exercising a divine and supreme power, performs His accustomed acts, and manifests His glory. He benefits then in more ways than one the intractable and contentious Pharisee. For just as maladies of more than usual violence will not yield to the skill of physicians, but require the main force of persons of blunter feelings: so also the human mind, that has turned aside to wickedness, rejects all that could benefit it, directly that it has once become the victim of an uncontrollable tendency to disobedience, being brought into this state by unreproved departures from the right path.

And that this is undeniably true, any one may see who will give his attention to the lessons here set before us. For a Pharisee, of higher rank than usual, invited Jesus to a banquet: and He, although He knew their malice, went with him, and dined in their company. And He submitted to this act of condescension, not to honour His inviter, but rather to benefit those in whose company He was, by such words and miraculous deeds as might lead them to the acknowledgment of the true service, even that which is taught us by the gospel. For He know that even against their will He would make them eyewitnesses both of His power, and of His more than human glory, if perchance even so they might believe that He is God and the Son of God, Who assumed indeed our likeness, but continued unchanged, nor ceased to be that which He had been.

He became the guest then of His inviters, to fulfil, as I said, a necessary duty: "but they, it says, watched Him. And for what reason did they watch Him, and on what account? To see forsooth whether He would disregard the honour due to the law, and so do something or other forbidden on the sabbath day. But, O senseless Jew, understand that the law was a shadow and type, waiting for the truth: and the truth was Christ, and His commandments. Why then do you arm the typo against the truth? why do you set the shadow in array against the spiritual interpretation? Keep your sabbath rationally: but if you will not consent so to do, then art you cut off from that sabbath keeping which is well pleasing to God, and know not the true rest, which He requires of us Who of old spoke the law of Moses. Let us cease from our sins; let us rest from our offences; let us wash away our stains; let us abandon the impure love of the flesh; let us flee far from covetousness and extortion; and from disgraceful gains, and the love of lucre. Let us first gather provisions for our souls for the way, the meat that will suffice us in the world to come: and let us apply ourselves to holy works, thereby keeping the sabbath rationally. Those whose office it was to minister among you according to the law used to offer unto God the appointed sacrifices, even upon the sabbath:

they slew the victims in the temple, and performed those acts of service which were laid upon them: and no man rebuked them, and the law itself was silent. It did not therefore forbid men ministering upon the sabbath. This then was a type for us: for, as I said, it is our duty, keeping the sabbath in a rational manner, to please God by a sweet spiritual savour. And, as I have already before said, we render this when ceasing from sins, we offer unto God as a sacred oblation a life holy and worthy of admiration, steadily advancing unto all virtue. For this is the spiritual sacrifice well pleasing unto God. But if, having nought of this in your mind, you cleave solely to the grossness of the legal Scripture, abandoning the truth as something you can not attain to, listen unto God, Who tells you by the voice of the prophet Isaiah; "The heart of this people is waxed gross, their eyes they have closed, and made their ears heavy, lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them." For how were not they heavy and without understanding, and of a mind past helping, who when they might have perceived that He was the Christ by His teaching being superior to the law, and by the wonderful works that He wrought, were obdurate, and regarded only their own preconceived idea of what was right: or rather that only which brought them down to the pit of destruction?

But what was the miracle of which they were spectators? There was a certain man before Him who had the dropsy: the Lord therefore asks the lawyers and Pharisees, whether it is lawful to heal on the sabbath day or not? "But they, it says, were silent. But why, O lawyer, were you silent? Quote something from the scriptures; show that the law of Moses ever blamed the doing good on the sabbath: prove to us that it wishes us to be hardhearted and unmerciful, because of the rest for our bodies;----that it forbids kindness, in order that we may honour the sabbath. But this you can not prove from any part of it. And as they were silent from malice, Christ refutes their immitigable shamelessness by the convincing arguments which He uses. For "whose son of yours," He says, "or whose ox shall fall into a pit, and he will not immediately draw him out on the sabbath day? If the law forbids the showing mercy on the sabbath, why do you yourself take compassion on that which has fallen into the pit? Trouble not yourself about your son's danger upon the sabbath; rebuke the sting of natural affection, which incites you to feel a father's love. Commit your child with joy to the grave, that you may honour the Giver of the law, as knowing that He is harsh and unmerciful. Let your friend be in danger, but pay not you the slightest heed thereto:

nay though you hear a young child weeping, and asking for help, say to it, Die: such is the will of the law. But you will not assent to such reasonings; you will stretch out your hand to one who is distressed, esteeming him of more account than the honour due to the law, or rather than a senseless rest, even if you will not as yet acknowledge that the sabbath ought to be kept in a spiritual manner. The God of all ceases not to be kind: He is good and loving unto men: He instituted not the law of Moses as the mediator of harshness, nor appointed it as a teacher of cruelty, but rather to lead you on to the love of your neighbour. How you was it fitting that a commandment thus venerable and worthy of admiration should by the will of God lose its force upon the sabbath day? Why therefore were you silent, O lawyer? Confessedly because you had nothing to say. For the force of truth is something great, and invincible, able to confound the envious mind, and to muzzle the faultfinding tongue.

Paying then no further heed to the envyings of the Jews, He delivers from his malady the man afflicted with the dropsy, and tyrannized over by an incurable disease. You have seen O Jew, the miracle: extol then the Worker of it. Understand His might, and the gloriousness of His dominion: acknowledge that He is God: offer Him your faith: be not obdurate; but as the prophet Jeremiah says, "Rend your hearts, and not your garments." Expand your mind: open the eye of yours heart: understand that the acts which He works are those of Deity, even though in appearance He be a man like unto us. Recognize therefore Him Who for our sakes bore our likeness, but even so was far above us: or rather far above all creation by His ineffable generation from God the Father. For He is the Son of Him Who transcends all, but though He was Lord He took the form of the slave, that He might make the slave like unto Himself: yet He did not cease to be God, but remains the Same, Whom angels worship, and principalities, and thrones, and lordships. The Seraphim praise Him: and let us also serve Him in faith, mounting upward by His aid to the lot of the saints; by Whom and with Whom, to God the Father be praise and dominion with the Holy Spirit, for ever and ever, Amen.

Sermon 102

14:7-11. And He spoke a parable unto them which were bidden preventing how they chose the foremost seats: saying unto them, When you are bidden of any one, seat not yourself at the head of the seat, lest a more honourable man than you be bidden of him; and when he that bade you and him comes, he say to you, Give this man place; and then you begin with shame to take the lowest place. But when you are bidden, go seat yourself in the lowest place, that when he that bade you comes, he may say unto you Friend, go up higher; then shall you have honour before all who sit with you at meat. For whosoever exalts himself shall be abased, and He that humbles himself shall be exalted. NEVER does the Saviour cease from doing some act or other replete with benefit, guiding by admonitions and counsels all who draw near unto Him into propriety of conduct, and teaching them that sobriety which becomes saints, that as Paul says, "the man of God may be perfect, complete unto every good work." Seizing therefore every opportunity, however slight, for His words, He wove for us admonitions well worthy of our attention, therein resembling an active husbandman; for whatsoever is liable to blame and reprehension, and covers with utter infamy those who are guilty of it, this He cuts away from our minds, and plants, so to speak, every fruit of virtue: for "we, as Scripture says, are God's husbandry."

What benefit then He has here too discovered for us, we learn from the passage now read. For He was dining on the sabbath day with one of the Pharisees, at his special request. And his purpose in so doing, and motive we explained unto you when last we met together. But inasmuch as He saw certain of those who were invited foolishly seizing the uppermost seats as a thing of importance, and worth the taking, and that they were eager after vainglory, for the benefit both of them and us He utters an urgent warning, saying; "When you are bidden of any one, seat not yourself at the head of the seat, lest a more honourable man than you be bidden of him, and when he that bade you and him comes, he say unto you, Give this man place; and then you begin with shame to take the lowest place."

Now such things may seem perchance to some to be but trifling matters, and not worthy of much attention. But when any one fixes upon them the eye of his mind, he will then learn, from what blame they deliver a man, and how great orderliness they produce in him. For in the first place to hurry inconsiderately after honours neither suitable,, nor due to us, shows us to be foolish, rude, and arrogant, seizing what is not fitting for us, but for others rather, who are greater than and superior to ourselves. Whoever he is that thus acts, is hated, and often too becomes an object of ridicule, when he has to restore to others, and that often against his will, the honour which in no respect belongs unto him. "For when, He says, a more honourable man than you comes, he that bade you and him will say, Give this man place." O! what great ignominy is there in having so to do! It is like a theft, so to speak, and the restitution of the stolen goods. He must restore what he has seized; for he had no right to take it. But the modest and praiseworthy man, who might without fear of blame have claimed the dignity of sitting among the foremost, seeks it not, but yields to others what might be called his own, that he may not even seem to be overcome by vainglory; and such an one shall receive honour as his due: for he shall hear, He says, him who bade him say, "Come up hither."

A modest mind therefore is a great and surpassing good: for it delivers those who possess it from blame and contempt, and from the charge of vaingloriousness. 'But yes! says the lover of vainglory, I wish to be illustrious and renowned, and not despised and neglected, and numbered among the unknown.' If however you desire this transitory and human glory, you are wandering away from the right path, by which you might become truly illustrious, and attain to such praise as is worthy of emulation. For it is written, "All flesh is grass, and all the glory of man as the flower of grass." And the prophet David also blames those who love temporal honours; for he also thus spoke of them, "Let them be as the grass upon the housetops, which withers before it is plucked up." For just as the grass that springs up upon the housetops has no deep fixed root, and for this reason is easily parched up; so he who values worldly honour, after he has been for a short time conspicuous, and, so to speak, in flower, sinks at last into nothingness.

If then any one wish to be set above others, let him win it by the decree of heaven, and be crowned by those honours which God bestows. Let him surpass the many by having the testimony of glorious virtues; but the rule of virtue is a lowly mind that loves not boasting: yes! it is humility. And this the blessed Paul also counted worthy of all esteem: for he writes to such as are eagerly desirous of saintly pursuits, "Love humility." And' the disciple of Christ praises it, thus writing; "Let the poor brother glory in his exaltation: and the rich in his humiliation, because as the flower of the grass he passes away." For the moderate and bridled mind is exalted with God: for "God, it says, will not despise the contrite and abased heart." But whosoever thinks great things of himself, and is supercilious, and elate in mind, and prides himself on an empty loftiness, is rejected and accursed. He follows a course the contrary of Christ's, Who said; "Learn of Me, for I am meek and lowly in heart. "For the Lord, it says, resists the proud, but gives grace to the humble. The wise Solomon also shows in many places the safety of the humble mind; at one time saying, "Exalt not yourself, that you fall not: and at another time, he figuratively declares the same thing; "He that makes his house high, seeks an overthrow. Such a one is hated of God, and very justly, as having mistaken himself, and senselessly aimed above the limits of his nature. For upon what ground, I pray, does man upon earth think great things of himself? For certainly his mind is weak, and easily led into base pleasures: his body is tyrannized over by corruption and death: and the duration of his life is short and limited. Nor is this all, for naked were we born, and therefore riches, and wealth, and worldly honour come to us from without, and are not really ours: for they belong not to the properties of our nature. For what reason therefore is the mind of man puffed up? What is there to exalt it to superciliousness and boasting? Were any one but to regard his state with understanding eyes, he would then become like Abraham, who mistook not his nature, and called himself "dust and ashes.

And like another also who says; "Quit man who is rottenness, and the son of man who is a worm. But he who is a worm and rottenness; this dust and ashes: this very nothingness becomes great and admirable and honourable before God, by knowing himself; for so he is crowned by God with honour and praise: for the Saviour of all and Lord gives grace to the humble: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Sermon 103

14:12-14. Then said He also to him that bade Him, When you make a dinner or a supper, call not your friends, nor your brethren, neither your kinsmen, nor your rich neighbours; lest they also bid you again, and a recompense be made you. But when you make a feast, call the poor, the maimed, the lame, and the blind. And you shall be blessed, because they cannot recompense you: for you shall be recompensed at the resurrection of the just. REMARKABLE indeed is the beauty of the mind of man: and it shows itself in various ways, and is conspicuous in a diversity of manners. For just as those who are skilled in delineating forms in pictures cannot by one colour attain to perfect beauty in their painting, but rather use various and many kinds of hues; so also the God of all, Who is the Giver and Teacher of spiritual beauty, adorns our souls with that manifold virtue which consists in all saintlike excellence of living, in order to complete in us His likeness. For in His rational creatures the best and most excellent beauty is the likeness of God, which is wrought in us by the exact vision of God, and by virtue perfected by active exertion. Consider therefore how our Lord Jesus Christ makes our souls beautiful by every spiritual adornment. For here He had commanded the Pharisees and lawyers, or rather, the Scribes, to think lowly of themselves, and to cultivate a mind free from the love of vainglory, bidding them not to seize upon the foremost seats. For He was dining with them, that being in their company He might benefit them even against their will. And after them He next addressed him who had invited them, and assembled them to the entertainment, saying, "When you make a dinner or a supper, call not your friends, nor your brethren, neither your kinsmen nor your rich neighbours: but rather the lame, and the blind, and the maimed."

Would He then produce in us a morose state of mind? Is it His will that we be unsociable, and unloving, so as not even to deem our friends and relatives worthy of that affection which especially is fitting and due to them? Are we to pay no regard to those who are near us in affection and love? Does He forbid the rights of hospitality? But how is it not absurd and ignorant to imagine that He contradicts His own laws? What then does He wish to teach? Something perhaps like what follows; Those who possess great store of wealth make much account, so to speak, of a constant display and ostentation. For oftentimes they bring men to banquet with them, and make entertainments at vast cost, with curiously prepared viands, and such as do not escape the blame of prodigality. And this it is their custom to do, in order to gain the praises and applause of their guests. And in receiving the praises of their flatterers, as the wages, so to speak, of their extravagance, they rejoice greatly, as though they had gained something of value. For it is the habit of flatterers to praise oven those things which deserve blame.

For what good is there in such prodigal abundance beyond what necessity requires? For as Christ Himself somewhere said, "Few things are needful, or one," for the necessary appeasing of the wants of the body. That we may escape therefore the danger of losing the reward of our outlay, by expending our wealth in such pursuits as will bear good fruit, He has commanded us to invite the poor, and the maimed, and the blind, and those who are suffering under other bodily maladies; that by our liberality in so doing, we may attain to the hope that comes from above from God. The lesson therefore which He teaches us is love unto the poor, which is a thing precious in the sight of God. Do you feel pleasure in being praised when you have any friends of relatives feasting with you? I tell you of something far better: angels shall praise your bounty, and the rational powers above, and holy men as well: and He too shall accept it Who transcends all, and Who loves mercy and is kind. Lend unto Him fearing nothing, and you shall receive with usury whatever you gave: "for he, it says, who has pity on the poor lends unto God." He acknowledged the loan, and promises repayment. "For when the Son of man, He says, shall come in the glory of His Father, with the holy angels, and shall sit upon the throne of His glory, He shall set the sheep upon His right hand, and the goats upon His left.

And He shall say to them on His right hand, Come you blessed of My Father, inherit the kingdom prepared for you from the foundations of the world: for I was hungry and you gave Me meat: I was thirsty and you gave Me drink: I was naked and you covered Me: sick and you visited Me: in prison, and you came unto Me. And to this He added, Verily I say unto you, that whatsoever you have done to one of these little ones, you have done unto Me." The outlay therefore is not unfruitful: rather shall compassion upon the poor make your wealth breathe forth a sweet savour. Purchase the grace that comes from God; buy for your friend the Lord of heaven and earth: for verily we oftentimes purchase men's friendship with large sums of gold, and if those of high rank are reconciled unto us, we feel great joy in offering them presents even beyond what we can afford, because of the honour which accrues to us from them. And yet these things are but transitory, and quickly fade away, and are like the phantasies of dreams.

But to be members of God's household, must we not count that as a thing worth the gaining; and esteem it as of the highest importance? For certainly after the resurrection from the dead we must stand in Christ's presence; and there a recompense shall of necessity be made to the compassionate and merciful: but a condemnation commensurate with their deeds shall be the lot of those who were harsh and without mutual love; for it is written, "that there is judgment without mercy for those who have showed no mercy." And if so, how is it not the proof and perfection of a sound mind, that before we descend to the pit of torment we should take forethought for our life? For come, and let us discuss this among ourselves. Suppose that for some cause or other which the law condemned they had dragged us before the judges, and so a sentence such as our offences deserved had been passed upon us after our conviction; should we not with pleasure offer up our wealth to escape from all torment and punishment? And how can there be any doubt of this? For oneself is better than possessions, and life than wealth. Now we are guilty of many sins, and must give an account to the Judge of whatsoever we have done; and why then do we not deliver ourselves from judgment and the everlasting fire while time permits? And the way in which to deliver ourselves is to live in virtue;----to comfort the brethren who are grieved with poverty, and open our hand wide to all who are in need, and to sympathize with the sick.

For tell me what is harder than poverty, that implacable beast of prey, that bane which no admonition can charm away, that worst of maladies, or rather more cruel than any malady? We therefore must give a helping hand to those who are suffering under it: we must open wide to them our heart, and not pass by their lamentation. For suppose a savage beast of prey had sprung upon some wayfarer, would not any one who witnessed the occurrence seize up any thing that came to hand, a stone for instance, or stick, and drive away the beast that was mercilessly rending and tearing the man fallen beneath its blow? Who is so hardhearted and full of hatred to mankind as to pass by one thus miserably perishing? And must not you own, that poverty, as I said, is more cruel than any beast of prey? Aid therefore those who are fallen under it: incline yours ear to the poor, and listen to him, as it is written, "For he, it says, who stops his ears that he may not hear the feeble, he also shall cry, and there shall be none to listen." Give that you may receive: hear that you may be heard: sow your little that you may reap much. And besides, the pleasure of the body is short and temporary, and ends in rottenness: but almsgiving and charity to the poor crown those who practise them with glory from God, and lead them to that incorruptible happiness which Christ bestows on those who love Him: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.